HAVING considered the nature of
sanctification, the character and state of those happy souls who enjoy
the blessing, the way in which they come to possess it, and the many
cogent motives to engage believers in the pursuit of holiness, and in
the practice of true virtue, I shall now proceed to show the necessity
of holiness, and the various important purposes which are answered by
the performance of good works.

Love to God, being by regeneration
implanted in the heart of a sinner, he is fitted for spiritual communion
with the great object of all religious worship, in his ordinances and
with his people in the church below; and for a more perfect communion
with Him in the world of glory. In this fellowship with the Father, and
with his Son Jesus Christ, with which believers are indulged in the
present state; and in that more intimate fellowship with God, enjoyed by
the spirits of the just made perfect above, true happiness, both in time
and in eternity, consists. But the unsanctified soul is absolutely
incapable of such refined pleasures. There must be a spiritual
discernment, and a heavenly taste, before things of this kind can be
either enjoyed or desired. For while a man continues in his natural
state, at enmity with God and in love with sin; he neither has, nor can
have any real pleasure in approaching his Maker. Two cannot walk
together except they be agreed. Hence it is that our Lord says,
Except a man be born again, he CANNOT see the kingdom of God.
With whom the apostle agrees, when he asserts,
Without holiness no man shall see the Lord.

That holiness which the Scripture so
expressly requires in order to the enjoyment of God, is possessed by
every one that is born from above, and in a justified state. For every
subject of regenerating grace loves God. Lord to God being the grand
principle of holiness, and the source of all acceptable obedience, none
can enjoy it, and not be possessed, in some degree, of real holiness.
Nay, we may venture to assert, that whoever loves the infinitely
Amiable, is possessed of all that holiness, in the principle, that shall
at any time flourish and adorn his future conversation, or that shall
shine in him to all eternity. Such a one, therefore, must not only have
a title to heaven, but also be in a state of preparation for it.

Some professors, who espouse the
notion of sinless perfection, and look upon themselves as uncommon
friends to the interests of holiness, talk, indeed, of persons being in
a regenerate and justified state, while they are yet un-sanctified.
Consequently, quite incapable of having com-reunion with God, in his
ordinances here; entirely unfit for the sublime enjoyments of the
heavenly world hereafter; and, therefore, if they leave the present
state in such a situation, everlasting misery must be their portion. But
as the doctrine of sinless perfection in this life, is a bold opposition
to the testimony of God, and contrary to all Christian experience; so
this imagination is equally false and uncomfortable. For, either they
mean the same things by the terms, regenerate and justified,
which the Scripture does, or they do not. If not, what they say is
nothing at all to the purpose; and therefore unworthy of a moment's
regard, whatever may be their meaning. But if, by these expressions,
they intend the same things which the Holy Spirit does, in the volume of
infallibility; then it is evident, from the tenor of Divine revelation,
that they labour under a great mistake. For what is in tended by the
justification of a sinner, but that the eternal Judge pronounces him
righteous according to law, and freed from every charge! What is implied
in the regeneration of a sinner, but a communication of spiritual
life, and the restoration of the image of God in man? Now, is it
possible that a person should be regenerated and justified; that he
should stand clear in the eye of the law, and be viewed by Omniscience
as possessed of spiritual life, and as bearing his Maker's image, while
he is yet unsanctified, and quite unfit for glory! There is no such law
in the blessing of justification, nor any such imperfection in the state
of a regenerate person, as to leave him at such a distance from the
eternal inheritance. We are not, in order of time, first renewed by the
Spirit of truth, and justified by an imputed righteousness, in virtue of
which we are entitled to glory; while yet we remain entirely destitute
of holiness, or a capacity of enjoying eternal bliss, for which we must
labour and strive in hope to attain it at some future period. For, being
freed from the curse, and entitled to blessedness, we are the members of
Christ; in a new state, and live a new life ? Possessed both of a right
to glory, and of a preparation for it; at the same time, though not by
the same means.

As holiness of heart is absolutely
necessary to communion with God, and to the enjoyment of him; so
holiness of conduct, or an external conformity to the Divine revealed
will, is highly useful, and answers various important purposes in the
Christian life; the principal of which I would now consider. By
obedience to the commands of God, we evidence the sincerity of our holy
profession. By this our faith is declared genuine before men; who have
no other way to conclude that it is unfeigned, but by our works.
Whosoever pretends to believe in Jesus, and is not habitually careful to
perform good works; his faith is worthless, barren, dead. By a good
conversation, in which our light shines before men, we edify our
brethren, silence opposers, and preserve the gospel from those
reproaches which would otherwise be cast upon it, as if it were a
licentious doctrine. An exemplary conduct in Christian professors has
often been owned of God and made happily useful, by convincing the
ignorant, and by removing their prejudices against the truth; so as to
make them impartial inquirers after it, and frequently of winning them
over to an approbation of it. By walking in the paths of duty, we
express our gratitude to God for his benefits, and also glorify his holy
name; which is the great end of all obedience.

The works of faith and labours of love
which believers perform, will be remembered by Jesus die Judge, at the
last and great day of accounts: those especially that are done to the
poor, despised members of Christ, and for his sake. These will be
mentioned, at that awful time, as fruits and evidences of their union
with Christ, and of their love to him. They will distinguish real
Christians from open profligates and mere formalists; from all that were
punctual in the performance of a round of duties, that cost them
nothing; which raised their character among men, and exposed them to no
shame nor suffering; but exceedingly backward to part with their
unrighteous Mammon for the support of the cause of God, or to assist the
poor and the persecuted members of Christ. These are the principal of
those necessary uses, for which good works are to be maintained.

It is, notwithstanding, carefully to
be observed, that neither our external obedience, nor inherent holiness,
constitutes any part of that righteousness by which we are justified.
Neither the one nor the other is either the cause, or the condition, of
our acceptance with God. For, as before observed, that righteousness by
which we are justified, must be absolutely perfect. But our personal
obedience is greatly defective, even in the best of men and in their
most advanced state, while in the present life. So that if God were to
enter into judgment with us, on the ground of our own holiness or
duties, none of us could stand in the awful trial. Our holiest
dispositions would be found far short of that perfection which the law
requires; and our best duties could not answer for themselves, much less
atone for our transgressions. All our righteousnesses are as filthy
rags; and we have need of a High Priest to bear the iniquity of
our holy things. For who among mortals dare say to the omniscient
God, "Search and try this, or the other duty, performed by me; thou
shalt not, on the strictest examination, find any defilement cleaving to
it, nor any sinful defect attending it!" Who dare add, "I am willing to
risk my soul's eternal salvation on its absolute perfection, after such
an exact scrutiny made!" The boldest heart must very much tremble at
such a thought; nor dare the most upright make the solemn appeal, or
venture his immortal all on such a foundation.

Hence the great teacher of the
Gentiles, who was a most eminent saint, notwithstanding all-his
extraordinary gifts, his beneficent labours, exemplary conduct, and
painful sufferings, for the cause of truth and the honour of his Divine
Master, utterly disclaimed all pretensions to personal worthiness. For,
when taking a prospect of the awful tribunal, he earnestly desired to
be found in Christ; not having his own righteousness, which was of the
law, consisting in his own holiness and righteous deeds; but that
which is through the faith of Christ, even the righteousness
which is of God by faith. This obedience, and this only, can support
our hope, and comfort our hearts, when we think of standing before Him
who is a consuming fire. That righteousness which was wrought out
before we had a being, is the only ground of a full discharge before our
final Judge; and, being so, it is the source of all our comfort and of
all our joy, as to that grand affair. If any person, therefore,
solicitously inquire, How shall I appear before my Maker! the answer is,
in the obedience of Christ, which is perfect in itself, and entirely
free for the guilty. But if the inquiry be, How shall I express my
thankfulness to God for his benefits and glorify his name? then the
answer evidently is, by living in con-fortuity to his revealed will; and
by devoting yourself, all that you are, and all that you have, to his
honour and service. Thus provision is made, in the covenant of grace,
for the believer's peace and joy, by a direct view of the finished work
of Christ; and for the exercise of every virtue, the performance of
every duty, whether it be religious or moral; and all for the noblest
end, even the glory of God.

Hence it is manifest that though our
good works are of no consideration at all, in the article of
Justification, or in obtaining a title to life; yet, on many other
accounts, they are highly necessary: and it is an affair of the last
importance, to be rightly acquainted with the proper uses of good works.
Otherwise, we shall inevitably run into one of those opposite and fatal
extremes, Arminian legality, or Antinomian licentiousness. The former
will wound our peace, infringe on the honours of grace, and exalt self.
The latter will turn the grace of God into wantonness, harden the
conscience, and render us worse than infidels avowed. We should
therefore be exceedingly careful rightly to distinguish between the
foundation of our acceptance with God, and that superstructure of
practical godliness which must be raised upon it.

Let us once more hear the judicious
Dr. Owen. Speaking to this point he says: "Our foundation in dealing
with God, is Christ alone; mere grace and pardon in him. Our building is
in and by holiness and obedience, as the fruits of that faith by which
we have received the atonement. And great mistakes there are in this
matter, which bring great entanglements on the souls of men. Some are
all their days laying of the foundation, and are never able to build
upon it to any comfort to themselves, or usefulness to others. And the
reason is, because they will be mixing with the foundation, stones that
are fit only for the following building. They will be bringing their
obedience, duties, mortification of sin, and the like, unto the
foundation. These are precious stones to build with, but unmeet to be
first laid to bear upon them the whole weight of the building. The
foundation is to be laid, as was said, in mere grace, mercy, pardon in
the blood of Christ. This the soul is to accept of, and to rest in,
merely as it is grace; without the consideration of any thing in
itself, but that it is sinful and obnoxious unto ruin. This it finds a
difficulty in, and would gladly have something of its own to mix with
it: it cannot tell how to fix these foundation-stones, without some
cement of its own endeavours and duty. And because these things will not
mix, they spend a fruitless labour about it all their days. But if the
foundation be of grace, it is not at all of works; for otherwise
grace is no more grace. If any thing of our own be mixed with grace
in this matter, it utterly destroys the nature of grace, which if it be
not alone, it is not at all.

"But doth not this tend to
licentiousness? Doth not this render obedience, holiness, duties,
mortification of sin, and good works needless? God forbid! Yea, this is
the only way to order them aright unto the glory of God. Have we nothing
to do but to lay the foundation? Yes, all our days we are to build upon
it, when it is surely and firmly laid. And these are the means and ways
of our edification. This then is the soul to do, who would come to peace
and settlement. Let it let go all former endeavours, if it had been
engaged in any of that kind. And let it alone receive, admit of, and
adhere to mere grace, mercy, and pardon, with a fall sense that in
itself it hath nothing for which it should have an interest in them; but
that all is of mere grace through Jesus Christ. Other foundation can
no man lay. Depart not hence until this work be well over. Surcease
not an earnest endeavour with your own hearts, to acquiesce in this
righteousness of God, and to bring your souls into a comfortable
persuasion that God, for Christ's sake, hath freely forgiven you all
your sins. Stir not hence until this he effected. If you have been
engaged in any other way; that is, to seek for the pardon of sin by some
endeavours of your own: it is not unlikely but that you are filled with
the fruit of your own doings: that is, that you go on with all kinds of
uncertainties, and without any kind of constant peace. Return then again
hither. Bring this foundation work to a blessed issue in the blood of
Christ; and when that is done, up and be doing." (Psalm 130)

It is greatly to be feared, that the
distinction so judiciously pointed out in the preceding quotation, is
but little known or considered, even by many who are earnestly concerned
in a religious profession. And it is undeniably plain, that there are
great numbers denominated Christians, who, as they know nothing in
reality concerning Christ; no, in their conduct, they are more like
incarnate devils than real saints.--Nor are there a few that perform a
round of duties very exactly, and have a high opinion of their own
religious profession; who, notwithstanding, are far from possessing that
holiness, and from performing those good works, which are essential to
the Christian character. View them in their places of public worship,
and in the performance of devotional duties; they assume a serious air,
as though they were greatly concerned about their everlasting welfare.
See them in their families and in the common concerns of life, there
they are full of levity, unsavoury and loose in their conversation. Some
of these pretenders to Christianity will also attend that seminary of
vice and profaneness, the playhouse, and other amusements of this
licentious age, as far as their circus stances will permit. You may see
them vain and extravagant in dress and show, while their pious
neighbours of the same religious community, with all their industry, are
hardly able to acquire decent clothing: yet these children of carnal
pleasure, either do not at all regard their distress, or content
themselves with saying, Be ye warmed. They will be lavish at
their own tables, while the poor among the people of God are almost
starving by their side: yet such is their love to Christ and his
members, that they will think it an instance of great condescension if
they vouchsafe to visit them and say, Be ye
filled.

If these pretenders to piety be
naturally of a more grave and serious disposition, view them in their
trade and business; there you will find them covetous, griping, and
oppressive; making it their chief design to lay up fortunes for their
dependents, and to raise their families in the world. These, like their
forefathers, for a pretence make long prayers; even when, by
usury, extortion, and oppression, they devour widows' houses, and
grind the faces of the poor. They lay up that in their coffers,
which of right belongs to the needy who labour under them; the rust of
which shall be a swift witness against them another day, and shall
eat their flesh as it were fire. Is not the church defiled, and is
not the gospel dishonoured, by such sanctimonious wretches as these?
Such persons, whether more light in their disposition and conduct, or
more grave in their temper and behaviour, are alike the children of the
devil and the slaves of sin; are on a level, in the sight of God, with
the most profane. As to the covetous, those votaries of Mammon, whatever
dislike they may have to their associates, they stand ranked in the book
of God with extortioners and thieves, with drunkards and adulterers.
Nay, they are branded with the most detestable character of idolaters.

The sin of covetousness is, I fear,
greatly misunderstood, and much overlooked by many professors. Were it
not, the remark would not be so often made; "Such a person is a good
Christian, but a covetous man." Whereas it might with as much propriety
be said; "Such a woman is a virtuous lady, but an infamous prostitute."
For the latter is not more contrary to sound sense, than the former is
to the positive declarations of God, recorded in Scripture. When we hear
people, in common, talk about covetousness, we are tempted to look upon
it as a merely trifling fault. But, when we open the volume of heaven,
we find it pronounced idolatry, and considered as a capital crime; while
Jehovah denounces damnation against the wretch that is guilty of it? (l
Cor. 6: 9, 10 Eph. 5: 5. Col. 3: 5. Ps. 10:3)

In what then does this aggravated sin
consist? I answer, Covetousness, in the language of inspiration,
is the desire of having more; the desire of obtaining or of
increasing in wealth. Whoever, therefore, is habitually desirous of
riches, is, in the estimate of Heaven, a covetous man, whatever his
station in life, or profession of religion may be. The language of the
covetous heart is that of the horseleech's daughters, Give, give.
The covetous man is always desirous of more, whether he have
little or much: and, if a professor, he will always find some pretence
to hide the iniquity of his idolatrous heart. But however such a
professor may cover his crime under plausible pretences of any kind; or
however safe he may imagine himself, as being a member of some visible
church, and free from her censure; the time is coming when the mask
shall be stripped off, and then it shall be fully known where his
affections have been, and what God lie hath served. Then it shall
plainly appear, whether JEHOVAH, or Mammon, swayed his affections and
ruled in his heart. Perhaps there are few sins for the practice of which
so many excuses are made and plausible pretences urged, as that of
covetousness, or a love of the world: consequently, there are few sins
against which professors have greater occasion to watch. It was not,
therefore, without the greatest lesson, that our Lord gave that solemn
caution to all his followers; Take heed, and beware of
COVETOUSNESS.*

* Luke xii. 15. None will suppose, from what is
here asserted, that I mean to encourage idleness or extravagance. No;
far be it! Those who, through indolence, pride, or prodigality, waste
their substance and fail in the world, can hardly be too severely
censured. They not only impoverish themselves, but injure their
neighbours; are the pests of society, and public robbers.

The reader, I presume, will not be displeased, if I
present him with a quotation on this subject, from my worthy and
honoured friend, Mr. HENRY VENN. ?" It is remarkable," says he, "that
the covetousness against which we are so earnestly warned in God's
word, is not of the scandalous kind; but such as may govern the heart
of a man, who is esteemed very virtuous and excellent by the world. In
the tenth Psalm, the covetous, whom the Lord is there said to
abhor, are the very persons of whom the wicked speak well;
which could never be the case, did their love of money make them
either villanous in their practice, or miserably penurious in their
temper; for men of this stamp none commend. ?The same thing is
observable in that solemn caution given by our Redeemer; Take heed,
and beware of covetousness. By which it is evident, he meant no
more than a rooted persuasion that the comfort of life consists in
abundance, and desiring, from such a persuasion, to be rich; this was
the covetousness our Lord condemns. And, that this admonition might
sink the deeper, he represents the workings of that avarice which he
condemns, in a case which passes every day before our eyes. It is
this: A man grows rich in his business, not through fraud and
extortion, but by the blessing of God upon his labour and skill. As is
usual, he is highly delighted with his success; he exults in the
prospect of being master, in a few years, of an independent fortune.
In the mean time, he is determined to be frugal and diligent, till he
takes his final leave of business, to enjoy all the sweets of ease and
splendour. Luke xii. 19. Now, where are the people governed by the
common maxims and principles of human nature, who see any thing the
least to blame in this man's sentiment or conduct? Who do not applaud
and imitate it themselves? Yet this very man our Lord sets before our
eyes, as the picture of one engrossed by a covetous desire of the
things of this world. This very man he represents as summoned, in the
midst of all his golden hopes, to appear a most guilty criminal at the
bar of his despised Maker. Lo! this is the man whom our Lord exposes,
as a miserable wretch for all others to take warning by and resist
covetousness. So, such a fool and such a sinner as this is he that
layeth up treasure for himself; that is, every earthly minded man,
who seeks after wealth, as if it was the foundation of happiness;
and is not rich towards God; rich in faith, hope and holiness.
Luke xii. 21.

"Paul, in perfect harmony with his Lord, forbids
the desire of wealth as s criminal effect of avarice. Let your
conversation be without covetousness, and be content with such things
as ye have: for He hath said, I will never leave thee, nor forsake
thee. Heb. xiii. 5. And where, instead of this self-denied temper,
a desire of increasing in wealth is cherished, there snares,
defilement, and ruin are declared to he the certain consequences. For
'they that will (the original signifies the simple desire) be rich,
fall into temptation and a snare, and into many foolish and hurtful
lusts, which drown men in destruction and perdition. Far the love of
money is the root of all evil: which while some have coveted after,
they have erred from the faith, and pierced themselves through with
many sorrows.' 1 Tim. vi, 9, 10. ?if it should be said, Do you mean
then to affirm, that it is wrong for any man to arise to a state of
great wealth! The Scripture, I answer, condemns only the desire
of riches and the passion for them, as defiling and sinful. Therefore,
if whilst your whole heart is given to God, he is pleased to prosper
whatever you take in hand, and give you an abundant increase; then
your wealth is evidently as much the gift of God, as if it came to you
by legacy or inheritance. It is God's own act and deed to cell you up,
who was content to sit down in a low place, to a higher point of view,
and to intrust you with more talents, to improve them for his glory.
Now the difference between possessing wealth, thus put into your
hands, end desiring to grow rich, is as great as that between a
worthless, ambitious intruder into a place of honour, seeking nothing
but his own base interest; and a man sought out for his worth and
invested with the same office, for the public good. And those who can
see no material, no necessary distinction in the two cases, are
already blinded by the love of money." ? Complete Duty of Man,
p. 389--392, second edition.

We may, therefore, conclude, that
though the absolute freeness of Christ, as exhibited in the gospel to
the worst of sinners, must be maintained with confidence; yet we are
bound to affirm, with equal assurance, that he who pretends to faith in
Jesus, and does not habitually live under the benign influence of love
to God, and of love to his brother for the truth's sake; and that
he who does not manifest his heavenly affection by a suitable conduct,
has no claim to the Christian character.